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مستدرکِ حاکم
Mustadrak al-Hakim
كتاب التفسير
Book of Tafsir
صُعُودُ عَلِيٍّ عَلَى مَنْكِبِ رَسُولِ اللَّهِ وَإِلْقَاءُ الصَّنَمِ عَنْ سَقْفِ الْكَعْبَةِ
Ali (may Allah be pleased with him) climbing onto the shoulders of the Messenger of Allah (peace and blessings be upon him) and throwing down the idol from the roof of the Ka'bah
Mustadrak al-Hakim — Hadith 3429
اُردوEn
أخبرنا أبو العبَّاس محمد بن أحمد المحبُوبي، حدثنا سعيد بن مسعود، حدثنا يزيد بن هارون، أخبرنا الوليد بن عبد الله بن جُمَيع، عن أبي الطُّفَيل عامر بن واثلةَ، عن حُذَيفة بن أَسِيد أبي سَرِيحة الغِفاري قال: سمعتُ أبا ذرٍّ الغِفَاريَّ وتَلا هذه الآية: ﴿وَنَحْشُرُهُمْ يَوْمَ الْقِيَامَةِ عَلَى وُجُوهِهِمْ عُمْيًا وَبُكْمًا وَصُمًّا﴾ [الإسراء: 97]، فقال أبو ذر: وحدَّثني الصادقُ المصدوقُ ﷺ: "أنَّ الناس يُحشَرون يومَ القيامة على ثلاثةِ أفواجٍ: طاعِمِينَ كاسِينَ راكِبينَ، وفوجٍ يَمشُون ويَسعَوْن، وفوجٍ تَسحَبُهم الملائكةُ على وجوهِهم"، قلنا: قد عَرَفْنا هذَينِ، فما تلك الذين يَمْشُون ويَسعَوْن؟ قال: "يُلقِي اللهُ الآفةَ على الظَّهْر حتى لا تبقى ذاتُ ظهرٍ، حتى إنَّ الرجلَ ليُعطِي الحديقةَ المُعجِبةَ بالشَّاردةِ ذاتِ القَتَبِ" (1).
هذا حديث صحيح الإسناد، ولم يُخرجاه.
[التعليق - من تلخيص الذهبي] ترقيم العلميه 3389 - على شرط مسلم ولكنه منكر
هذا حديث صحيح الإسناد، ولم يُخرجاه.
[التعليق - من تلخيص الذهبي] ترقيم العلميه 3389 - على شرط مسلم ولكنه منكر
It is narrated from Sayyiduna Hudhayfah bin Asid Abu Sarihah al-Ghifari (may Allah be pleased with him); he said that I heard Sayyiduna Abu Dharr al-Ghifari (may Allah be pleased with him) recite this verse: "And We will gather them on the Day of Resurrection on their faces, blind, dumb and deaf." [Surah al-Isra': 97] Then Sayyiduna Abu Dharr (may Allah be pleased with him) said: And the truthful and the one confirmed as truthful (peace and blessings be upon him) narrated to me: "On the Day of Resurrection the people will be gathered in three groups: one group eating, clothed and riding; the second group of those walking and running; and the third group whom the angels will be dragging on their faces." We (the Companions) said: "We have recognised these two (the first and the third), but who will these walking and running ones be?" He (peace and blessings be upon him) said: "Allah Almighty will send down such a calamity upon the mounts (animals) that no mount will remain, to the extent that a man will be willing to give even his beautiful, beloved garden in exchange for a swift she-camel with a saddle."
The chain of this hadith is sahih (authentic), and the two Shaykhs did not record it.
The chain of this hadith is sahih (authentic), and the two Shaykhs did not record it.
Explanation & Benefits
Shaykh Adil Murshid et al.
(1) حديث حسن إن شاء الله، وهذا إسناد قوي لو كان محفوظًا، فإنَّ الوليد بن عبد الله بن جُميع قد خولف فيه، فقد رواه سفيان بن عيينة - فيما أخرجه ابن أبي حاتم في "علل الحديث" 5/ 502 و 529 - عن العلاء بن أبي العبَّاس الشاعر، عن أبي الطفيل، عن حلّام بن جزل، عن أبي ذر، عن النبي ﷺ ببعض هذه القصة، فذكر مكان حذيفة بن أَسيد - وهو صحابي - حَلّامَ بن جزل، وحلّام هذا قد روى عنه أيضًا غير أبي الطفيل أبو وائل شقيق بن سلمة، وذكر أبو بكر البرديجي في كتابه "الأسماء المفردة" ص 55 أنه ابن أخي أبي ذر، وذكر ذلك أيضًا ابن أبي حاتم في "الجرح والتعديل" 3/ 308 من غير جزمٍ، ولم يؤثر توثيقه عن أحدٍ، إلّا أنَّ حديث مثله يحتمل التحسين، وأما العلاء بن أبي العبَّاس فهو أوثق من الوليد بن جميع، وقد ذهب أبو حاتم الرازي إلى تصحيح روايته وترجيحها على رواية الوليد، وذكر في الموضع الثاني من "العلل": أنَّ سعد بن الصلت تابع ابنَ عيينة فرواه عن معروف - وهو ابن خرّبوذ - عن أبي الطفيل عن حلّام، ولم نقف على هذه المتابعة مسندةً، ورجَّح أبو حاتم حديث حلام هذا عن أبي ذر. وقد استنكر الذهبي في "تلخيصه" هذا الحديث وجعل علَّته الوليد بن جميع، وهو لم ينفرد به كما سبق.
Grading: (1) This hadith is "hasan", if Allah wills, and this chain is strong provided that it is "preserved" (mahfuz).
Technical note / Defect ('illah): For "al-Walid bin Abdullah bin Jumay'" has been contradicted in it. Sufyan bin 'Uyaynah - in what Ibn Abi Hatim documented in "'Ilal al-Hadith" (5/ 502 and 529) - narrated part of this story from "al-'Ala' bin Abi al-'Abbas al-Sha'ir", from Abu al-Tufayl, from "Hallam bin Jazl", from Abu Dharr (may Allah be pleased with him), from the Prophet (peace and blessings be upon him), mentioning Hallam bin Jazl in place of Hudhayfah bin Asid (who is a Companion). Besides Abu al-Tufayl, Abu Wa'il Shaqiq bin Salamah also narrated from this Hallam; Abu Bakr al-Bardiji mentioned in his book "al-Asma' al-Mufradah" (p. 55) that he was the nephew of Abu Dharr, and Ibn Abi Hatim also mentioned that in "al-Jarh wa-l-Ta'dil" (3/ 308) without certainty. No declaration of his trustworthiness is reported from anyone, but the hadith of someone like him is open to being graded hasan. And al-'Ala' bin Abi al-'Abbas is more trustworthy than al-Walid bin Jumay'.
Important point: Abu Hatim al-Razi held al-'Ala''s narration to be correct and preferred it over al-Walid's narration; and he mentioned in the second place in "al-'Ilal" that Sa'd bin al-Salt corroborated Ibn 'Uyaynah, narrating it from Ma'ruf (Ibn Kharrabudh), from Abu al-Tufayl, from Hallam - we have not found this corroboration with a connected chain - and Abu Hatim preferred this hadith of Hallam from Abu Dharr. Al-Dhahabi in his "Talkhis" deemed this hadith munkar and made al-Walid bin Jumay' its defect, whereas he is not alone in it, as preceded.
وأما حديث الوليد بن جميع، فقد أخرجه أحمد (35/ 21456) عن يزيد بن هارون، بهذا الإسناد.
Reference / Source: As for the hadith of al-Walid bin Jumay', Ahmad (35/ 21456) documented it from Yazid bin Harun, with this chain.
وأخرجه النسائي (2224) من طريق يحيى القطّان، عن الوليد بن جميع، به.
Reference / Source: And al-Nasa'i (2224) narrated it via Yahya al-Qattan, from al-Walid bin Jumay'.
وسيأتي عند المصنف برقم (8899) من طريق زيد بن الحباب عن الوليد.
Note / Clarification: And it will come with the author (al-Hakim) at number (8899) via Zayd bin al-Hubab from al-Walid.
ويشهد له حديث أبي هريرة عند أحمد (14/ 8647)، والترمذي (3142) وحسّنه، وفي إسناده ضعف.
Corroborating chains and supporting reports: It is supported (shahid) by the hadith of Abu Hurayrah (may Allah be pleased with him), which is in the Musnad of Ahmad (14/ 8647) and al-Tirmidhi (3142), and al-Tirmidhi called it "hasan", while its chain has "weakness".
وحديث معاوية بن حيدة الآتي عند المصنف برقم (3687) و (8900).
Corroborating chains and supporting reports: Also the hadith of Mu'awiyah bin Haydah (may Allah be pleased with him), which will come with the author at (3687) and (8900), is a supporting report too.
وفي معناه حديث أبي هريرة عند البخاري (6522)، ومسلم (2861).
Corroborating chains and supporting reports: And with the same meaning is the hadith of Abu Hurayrah (may Allah be pleased with him) in al-Bukhari (6522) and Muslim (2861).
الظَّهْر: الدوابُّ الحَمُولة التي تحمل الناس والمتاع.
Note / Clarification: "Al-zahr": riding and pack animals that carry people and goods.
وقوله: "بالشاردة" وقع عند غير المصنف: بالشارف، وهي الناقة العظيمة، والقَتَب: الرَّحْل.
Note / Clarification: The words "bi-l-sharidah" came with others besides the author as "bi-l-sharif", meaning "a large old she-camel". "Al-qatab": a camel saddle.
Grading: (1) This hadith is "hasan", if Allah wills, and this chain is strong provided that it is "preserved" (mahfuz).
Technical note / Defect ('illah): For "al-Walid bin Abdullah bin Jumay'" has been contradicted in it. Sufyan bin 'Uyaynah - in what Ibn Abi Hatim documented in "'Ilal al-Hadith" (5/ 502 and 529) - narrated part of this story from "al-'Ala' bin Abi al-'Abbas al-Sha'ir", from Abu al-Tufayl, from "Hallam bin Jazl", from Abu Dharr (may Allah be pleased with him), from the Prophet (peace and blessings be upon him), mentioning Hallam bin Jazl in place of Hudhayfah bin Asid (who is a Companion). Besides Abu al-Tufayl, Abu Wa'il Shaqiq bin Salamah also narrated from this Hallam; Abu Bakr al-Bardiji mentioned in his book "al-Asma' al-Mufradah" (p. 55) that he was the nephew of Abu Dharr, and Ibn Abi Hatim also mentioned that in "al-Jarh wa-l-Ta'dil" (3/ 308) without certainty. No declaration of his trustworthiness is reported from anyone, but the hadith of someone like him is open to being graded hasan. And al-'Ala' bin Abi al-'Abbas is more trustworthy than al-Walid bin Jumay'.
Important point: Abu Hatim al-Razi held al-'Ala''s narration to be correct and preferred it over al-Walid's narration; and he mentioned in the second place in "al-'Ilal" that Sa'd bin al-Salt corroborated Ibn 'Uyaynah, narrating it from Ma'ruf (Ibn Kharrabudh), from Abu al-Tufayl, from Hallam - we have not found this corroboration with a connected chain - and Abu Hatim preferred this hadith of Hallam from Abu Dharr. Al-Dhahabi in his "Talkhis" deemed this hadith munkar and made al-Walid bin Jumay' its defect, whereas he is not alone in it, as preceded.
وأما حديث الوليد بن جميع، فقد أخرجه أحمد (35/ 21456) عن يزيد بن هارون، بهذا الإسناد.
Reference / Source: As for the hadith of al-Walid bin Jumay', Ahmad (35/ 21456) documented it from Yazid bin Harun, with this chain.
وأخرجه النسائي (2224) من طريق يحيى القطّان، عن الوليد بن جميع، به.
Reference / Source: And al-Nasa'i (2224) narrated it via Yahya al-Qattan, from al-Walid bin Jumay'.
وسيأتي عند المصنف برقم (8899) من طريق زيد بن الحباب عن الوليد.
Note / Clarification: And it will come with the author (al-Hakim) at number (8899) via Zayd bin al-Hubab from al-Walid.
ويشهد له حديث أبي هريرة عند أحمد (14/ 8647)، والترمذي (3142) وحسّنه، وفي إسناده ضعف.
Corroborating chains and supporting reports: It is supported (shahid) by the hadith of Abu Hurayrah (may Allah be pleased with him), which is in the Musnad of Ahmad (14/ 8647) and al-Tirmidhi (3142), and al-Tirmidhi called it "hasan", while its chain has "weakness".
وحديث معاوية بن حيدة الآتي عند المصنف برقم (3687) و (8900).
Corroborating chains and supporting reports: Also the hadith of Mu'awiyah bin Haydah (may Allah be pleased with him), which will come with the author at (3687) and (8900), is a supporting report too.
وفي معناه حديث أبي هريرة عند البخاري (6522)، ومسلم (2861).
Corroborating chains and supporting reports: And with the same meaning is the hadith of Abu Hurayrah (may Allah be pleased with him) in al-Bukhari (6522) and Muslim (2861).
الظَّهْر: الدوابُّ الحَمُولة التي تحمل الناس والمتاع.
Note / Clarification: "Al-zahr": riding and pack animals that carry people and goods.
وقوله: "بالشاردة" وقع عند غير المصنف: بالشارف، وهي الناقة العظيمة، والقَتَب: الرَّحْل.
Note / Clarification: The words "bi-l-sharidah" came with others besides the author as "bi-l-sharif", meaning "a large old she-camel". "Al-qatab": a camel saddle.
Source: Al-Mustadrak ala al-Sahihayn (Takhrij & Tahqiq: Shaykh Adil Murshid et al.), Page: 3429
